To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: "Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose]." Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.

To redeem sacred offerings that have becoming blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: "But whenever you desire, you may slaughter...." Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.

For a Nazirite to grow his hair long, as [Num­bers 6:5] states: "He shall let the hair of his head grow without cutting it."

צב

לגדל הנזיר שיערו, שנאמר "גדל פרע, שיער ראשו" (במדבר ו,ה).

93

For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: "Should a person die in his presence,... [he must shave....]"

To carry out the laws regarding the nullifica­tion of vows, as mentioned in the Torah.

צה

לדון בהפרת נדרים בכל הדינים האמורין בפרשה.

96

For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: "Should an animal die...."

צו

להיות כל נוגע בנבילה טמא, שנאמר "וכי ימות מן הבהמה" (ויקרא יא,לט).

97

For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: "These shall be impure for you...."

צז

להיות שמונה שרצים מטמאין, שנאמר "וזה לכם הטמא" (ויקרא יא,כט).

98

For [certain] foods to impart impurity, as [Leviticus 11:34] states: "From all the food which you will eat...."

צח

להיות האוכלין מיטמאין, שנאמר "מכל האוכל אשר ייאכל" (ויקרא יא,לד).

99

For [a woman in the] niddah state to be impure and to impart impurity to others.

צט

להיות הנידה טמאה ומטמאה לאחרים.

100

For [a woman] who gives birth to be impure [like a woman] in the niddah state.

ק

להיות היולדת טמאה כנידה.

101

For a person afflicted with tzara’at to be impure and to impart impurity.

קא

להיות המצורע טמא ומטמא.

102

For a garment afflicted with tzara’at to be impure and to impart impurity.

קב

להיות בגד מנוגע טמא ומטמא.

103

For a house afflicted with tzara’at to impart impurity.

קג

להיות בית מנוגע מטמא.

104

For a zav to impart impurity.

קד

להיות הזב מטמא.

105

For semen to impart impurity.

קה

להיות שכבת זרע מטמאה.

106

For a zavah to impart impurity.

קו

להיות זבה מטמאה.

107

For a corpse to impart impurity.

קז

להיות המת מטמא.

108

For the sprinkling water [used for the purifi­cation process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse.b All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.2

For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: "And he shall wash all his flesh in water." Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.

For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: "This shall be the purification process for the person afflicted with tzara’at...."

For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: "His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!"' Similarly, all others who are ritually impure must make known their condition.

For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: "For that which he sinned, [using something] sacred, he shall pay...."

To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: "Leave them for the poor and the stranger." This [verse states] the positive commandment for all these.3

To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: "All the land's tithes...."

קכז

להפריש מעשר דגן ללויים, שנאמר "כל מעשר הארץ . . ." (ויקרא כז,ל).

128

To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: "You shall surely tithe...." According to the oral tradition, we learn that this refers to the second tithe.

To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: "At the end of three years, remove a tithe of all your crops...."

. In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: "When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger..."

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